Systematic Theology (THEO)

Total Page:16

File Type:pdf, Size:1020Kb

Systematic Theology (THEO) SCHOOL OF THEOLOGY CATALOG AND POLICIES 2017–2018 Information contained in this catalog is current as of the date of printing. Table of Contents School of Theology ............................................................................................................................................... 3 The University ................................................................................................................................................ 3 Purpose .................................................................................................................................................... 3 About the University .................................................................................................................................... 3 Accreditations and Approvals ......................................................................................................................... 9 Administration ........................................................................................................................................... 9 About the School of Theology ............................................................................................................................ 15 General Information ................................................................................................................................... 15 Academic Calendar ..................................................................................................................................... 15 Administration .......................................................................................................................................... 16 Faculty ..................................................................................................................................................... 16 Programs of Study ........................................................................................................................................... 18 Master of Divinity ...................................................................................................................................... 19 Master of Arts .......................................................................................................................................... 22 Master of Arts General Track ................................................................................................................... 22 Master of Arts with Concentration in Bible ................................................................................................. 24 Master of Arts with Concentration in Church History .................................................................................... 25 Master of Arts with Concentration in Religion and the Environment ................................................................. 26 Master of Arts with Concentration in Theology ............................................................................................ 29 Master of Arts with Concentration in Theology and Literature ......................................................................... 30 Diploma of Anglican Studies ........................................................................................................................ 30 Certificate of Theological Studies ................................................................................................................... 31 Master of Sacred Theology ........................................................................................................................... 32 Doctor of Ministry ..................................................................................................................................... 35 Admission, Expenses, and Financial Aid .......................................................................................................... 37 Admission ........................................................................................................................................... 37 Tuition and Fees ................................................................................................................................... 38 Financial Aid ....................................................................................................................................... 39 Academic Policies and Procedures ...................................................................................................................... 40 Academic Advising ..................................................................................................................................... 40 Academic Dishonesty .................................................................................................................................. 40 Weekly Schedule and Class Attendance ............................................................................................................ 42 Enrollment .............................................................................................................................................. 42 Grading .................................................................................................................................................. 44 Honors ................................................................................................................................................... 46 Student Classification, Progress, and Status ..................................................................................................... 46 Withdrawal from School .............................................................................................................................. 47 Transfer Credits ........................................................................................................................................ 48 Transcripts ............................................................................................................................................... 49 Evaluation and Disclosure of Personal Qualifications .......................................................................................... 49 Inclusive Language ..................................................................................................................................... 49 Assistance for Students with Disabilities .......................................................................................................... 49 Immunizations and Health Insurance ............................................................................................................. 49 Release of Student Information .................................................................................................................... 50 Other University Policies and Procedures ......................................................................................................... 51 School of Theology Courses ................................................................................................................................... 52 Anglican Studies (ANGL) ................................................................................................................................. 52 Biblical Studies (BIBL) .................................................................................................................................... 53 Christian Ethics and Moral Theology (CEMT) ...................................................................................................... 58 Church History and Historical Theology (CHHT) .................................................................................................. 59 Homiletics (HOML) ........................................................................................................................................ 61 Liturgics and Church Music (LTCM) .................................................................................................................. 63 Research and Writing (THBR) ........................................................................................................................... 65 Systematic Theology (THEO) ............................................................................................................................ 65 Theory and Practice of Ministry (MNST) ............................................................................................................. 67 World Religions (WREL) .................................................................................................................................. 71 Index ............................................................................................................................................................... 72 Sewanee | The University of the South 3 School of Theology This catalog includes a list of programs and courses offered by the University. It also includes important information, such as academic policies and procedures, admission requirements, costs, and financial aid. This catalog provides information that is subject to change at the discretion of the University. It does not constitute any form of a contractual agreement with current or prospective students or any other person. The University of the South’s policy against discrimination, harassment, sexual misconduct, and retaliation is consistent with Titles VI and VII of the Civil Rights Act of 1964, Title IX of the Education Amendments
Recommended publications
  • Pope Paul VI (1897 –1978)
    LITURGICAL PIONEERS Pope Paul VI (1897 –1978) Born September 26, 1897, “Praise be to God that the liturgical movement, Giovanni Battista Enrico Antonio taken up and advanced by the Council, has Maria Montini grew up in Brescia, Lombardy, in a household of spread throughout the Church and entered into wealth and nobility. the awareness of clergy and people. The choral Giovanni Montini was prayer of the Mystical Body...is reaching and ordained in 1920, and that same year he obtained a doctorate in stirring the people of God, who are consciously Mengeling Photo ©Bishop Carl F. canon law. At age twenty-five, becoming a community and experiencing an Montini was assigned to the During his fifteen-year increase in faith and grace.” Secretariat of State in the Holy papacy (1963 –1978), Paul VI See, with Poland as his first and (Address by Pope Paul VI, September 3, 1969, DOL 47) issued seven encyclicals, among only foreign diplomatic mission. them: Populorum Progressio Because of the winter weather’s effect on his health — which had (March 26, 1967) in which he reaffirmed Catholic social teach- long been a struggle — Montini returned to Rome, where he ing on economic justice; Sacerdotalis Caelibatus (June 24, 1967) would continue to work in the Department of State for the next in which he upheld the discipline of celibacy for priests; and the thirty years. During this time, he developed a close friendship controversial Humanae Vitae (July 25, 1968) in which he con- and a trustworthy working relationship with Pope Pius XII. demned the use of artificial birth control and limited sexual In January 1955, as the new archbishop of Milan, activity to the confines of marriage.
    [Show full text]
  • Multifaith Continuing Education: Leading Faithfully in a Religiously Diverse World
    Justus Baird: Multifaith Ed for “Lifelong Call to Learn” 9/17/08 1 Multifaith Continuing Education: Leading Faithfully in a Religiously Diverse World Justus N. Baird As a rabbi who directs a multifaith center in a Christian seminary, I often get asked about multifaith education. People ask me, “What curriculum should I use?” or “How can we teach our students about other religions?” Even more often I get asked, “Do you know a Muslim I can invite to speak at our program?” But rarely do I get asked, “Why should we be doing interfaith education at all?” A rabbinic colleague of mine put it to me this way: “I just can’t articulate why interfaith is important to focus on,” he said. What worries him most about serving his congregation is not how much his congregants know about other faiths. “Other than making sure we can all just get along, why does this matter?” he asked. Let’s be honest: most of us know precious little about our own religious traditions, so why should we spend our valuable time learning about other faiths? The aim of this chapter is to articulate what multifaith education is, why it should be part of any continuing education program, and address some of the challenges that confront multifaith education. Part one answers the ‘why do interfaith?’ question articulated by my colleague and makes the case for including multifaith learning in any continuing education program. Part two defines multifaith education and describes various approaches to multifaith education. Part three articulates the challenges and barriers to multifaith education.
    [Show full text]
  • Interfaith Formation for Religious Leaders in a Multifaith Society: Between Meta-Spiritualities and Strong Religious Profiles
    Interfaith Formation for Religious Leaders in a Multifaith Society: Between Meta-Spiritualities and Strong Religious Profiles Tabitha Walther Religious leaders today need new skills to meet the religiously pluralistic societies in which they serve. The aim of this essay is to explore this plur- alistic challenge and find approaches that would effectively educate relig- ious leaders for the multireligious context in which they will serve as religious professionals. Cultural and religious diversity is not new. What is new is that this plur- alism is experienced by every citizen and not just by cultural or religious mi- norities. Western societies have been pluralized. Migration and globalization have hastened this process of pluralization in ways previously unknown. Re- ligious leaders for today and tomorrow need to develop tools to serve effec- tively in a multireligious context. They will not just minister to their own people, but beyond their own faith traditions, in between them, and within multiple religious traditions. This is true for a religious community that is multi-religious at its boundaries, as well as for public institutions with multi- religious populations, such as prisons, hospitals, schools, and universities. Tabitha Walther, LTheol, lecturer and trained hospital chaplain, Faculty of Theology, The University of Basel, Missionstrasse 17a, 4055 Basel, Switzerland (E-mail: Tabitha.Walther @unibas.ch). Reflective Practice: Formation and Supervision in Ministry WALTHER 129 Religious pluralism knows many manifestations and is known in all religious traditions. People who are grounded in multiple religious trad- itions, in New Age thought, or people who combine teachings from various religious traditions, ask for spiritual support at critical life moments.
    [Show full text]
  • What Do College Students Want? a Student-Centered Approach to Multifaith Involvement
    Journal of Ecumenical Studies, 45:1, Winter 2010 WHAT DO COLLEGE STUDENTS WANT? A STUDENT-CENTERED APPROACH TO MULTIFAITH INVOLVEMENT Paul V. Sorrentino PRECIS The author presents research findings about the preferences of college students as they consider coming together with people of other faiths in multifaith settings. He discusses what works well and what does not. Select quotations from interviews are included. The author suggests a practical model for multifaith work on campus based on the principles represented in the acronym “RAM.” Multifaith involvement should include being Respectful toward the beliefs of others, being Authentic to one’s own tradition, and having Meaningful interreligious interaction. Introduction Our university and college campuses focus a great deal of attention on di- versity. This is a proper focus and one that is needed in our society. Religious diversity, however, is often left off the agenda and may be subsumed under a rising tide of secular animosity that says there is no place for religious expres- sion in the academy. The raison d'être of an academic institution is education. We must decide how religion and religious diversity fits into that goal. Should we safeguard the academic enterprise, viewed as largely secular, by making religious expression a private matter? Do we enhance learning by exposing students to various forms of religion? If so, what is the best way to do it? How do we respect differences __________________ Paul V. Sorrentino (Conservative Congregational Christian Conference) has been Director of Reli- gious Life at the Cadigan Center for Religious Life at Amherst (MA) College since 2000, as well as serving Intervarsity Christian Fellowship since 1981 as a regional coordinator, team leader (Amherst College, since 1991), area director (in Western New England, 1985–91), and campus staff (Colby College, University of Maine, and Eastern Maine Vo Tech Institute (1981–85).
    [Show full text]
  • Forms of Address for Clergy the Correct Forms of Address for All Orders of the Anglican Ministry Are As Follows
    Forms of Address for Clergy The correct forms of address for all Orders of the Anglican Ministry are as follows: Archbishops In the Canadian Anglican Church there are 4 Ecclesiastical Provinces each headed by an Archbishop. All Archbishops are Metropolitans of an Ecclesiastical Province, but Archbishops of their own Diocese. Use "Metropolitan of Ontario" if your business concerns the Ecclesiastical Province, or "Archbishop of [Diocese]" if your business concerns the Diocese. The Primate of the Anglican Church of Canada is also an Archbishop. The Primate is addressed as The Most Reverend Linda Nicholls, Primate, Anglican Church of Canada. 1. Verbal: "Your Grace" or "Archbishop Germond" 2. Letter: Your Grace or Dear Archbishop Germond 3. Envelope: The Most Reverend Anne Germond, Metropolitan of Ontario Archbishop of Algoma Bishops 1. Verbal: "Bishop Asbil" 2. Letter: Dear Bishop Asbil 3. Envelope: The Right Reverend Andrew J. Asbil Bishop of Toronto In the Diocese of Toronto there are Area Bishops (four other than the Diocesan); envelopes should be addressed: The Rt. Rev. Riscylla Shaw [for example] Area Bishop of Trent Durham [Area] in the Diocese of Toronto Deans In each Diocese in the Anglican Church of Canada there is one Cathedral and one Dean. 1. Verbal: "Dean Vail" or “Mr. Dean” 2. Letter: Dear Dean Vail or Dear Mr. Dean 3. Envelope: The Very Reverend Stephen Vail, Dean of Toronto In the Diocese of Toronto the Dean is also the Rector of the Cathedral. Envelope: The Very Reverend Stephen Vail, Dean and Rector St. James Cathedral Archdeacons Canons 1. Verbal: "Archdeacon Smith" 1. Verbal: "Canon Smith" 2.
    [Show full text]
  • The Restoration of the Roman Catholic Hierarchy in England 1850: a Catholic Position
    University of Windsor Scholarship at UWindsor Electronic Theses and Dissertations Theses, Dissertations, and Major Papers 1-1-1958 The restoration of the Roman Catholic hierarchy in England 1850: A Catholic position. Eddi Chittaro University of Windsor Follow this and additional works at: https://scholar.uwindsor.ca/etd Recommended Citation Chittaro, Eddi, "The restoration of the Roman Catholic hierarchy in England 1850: A Catholic position." (1958). Electronic Theses and Dissertations. 6283. https://scholar.uwindsor.ca/etd/6283 This online database contains the full-text of PhD dissertations and Masters’ theses of University of Windsor students from 1954 forward. These documents are made available for personal study and research purposes only, in accordance with the Canadian Copyright Act and the Creative Commons license—CC BY-NC-ND (Attribution, Non-Commercial, No Derivative Works). Under this license, works must always be attributed to the copyright holder (original author), cannot be used for any commercial purposes, and may not be altered. Any other use would require the permission of the copyright holder. Students may inquire about withdrawing their dissertation and/or thesis from this database. For additional inquiries, please contact the repository administrator via email ([email protected]) or by telephone at 519-253-3000ext. 3208. THE RESTORATION OF THE ROMAN CATHOLIC HIERARCHY IN ENGLAND ^ 1850 1 A CATHOLIC POSITION Submitted to the Department of History of Assumption University of Windsor in partial fulfillment of the requirements for the degree of Master of Arts. by Eddi Chittaro, B.A* Faculty of Graduate Studies 1 9 5 8 Reproduced with permission of the copyright owner.
    [Show full text]
  • 1A2ae.10.2.Responsio 2
    THE TRINITARIAN GIFT UNFOLDED: SACRIFICE, RESURRECTION, COMMUNION JOHN MARK AINSLEY GRIFFITHS, BSC., MSC., MA Thesis submitted to the University of Nottingham for the degree of Doctor of Philosophy July 2015 Abstract Contentious unresolved philosophical and anthropological questions beset contemporary gift theories. What is the gift? Does it expect, or even preclude, some counter-gift? Should the gift ever be anticipated, celebrated or remembered? Can giver, gift and recipient appear concurrently? Must the gift involve some tangible ‘thing’, or is the best gift objectless? Is actual gift-giving so tainted that the pure gift vaporises into nothing more than a remote ontology, causing unbridgeable separation between the gift-as-practised and the gift-as-it-ought-to- be? In short, is the gift even possible? Such issues pervade scholarly treatments across a wide intellectual landscape, often generating fertile inter-disciplinary crossovers whilst remaining philosophically aporetic. Arguing largely against philosophers Jacques Derrida and Jean-Luc Marion and partially against the empirical gift observations of anthropologist Marcel Mauss, I contend in this thesis that only a theological – specifically trinitarian – reading liberates the gift from the stubborn impasses which non-theological approaches impose. That much has been argued eloquently by theologians already, most eminently John Milbank, yet largely with a philosophical slant. I develop the field by demonstrating that the Scriptures, in dialogue with the wider Christian dogmatic tradition, enrich discussions of the gift, showing how creation, which emerges ex nihilo in Christ, finds its completion in him as creatures observe and receive his own perfect, communicable gift alignment. In the ‘gift-object’ of human flesh, believers rejoicingly discern Christ receiving-in-order-to-give and giving-in- order-to-receive, the very reciprocal giftedness that Adamic humanity spurned.
    [Show full text]
  • Participants in Dramatic Presentation That Follows
    Participants in Dramatic Presentation that Follows. Narrator 1. Narrator 2. Archbishop Secretary Vicar Mother Theresa Confessor Sisters – response of group. Minutes1 Taken in the Motherhouse of the Poor School Sisters on the Anger in Munich, April 22, 1852, 6 p.m. Narrator 1: At noon on April 21, the archbishop’s secretary2 asked what time the archbishop could meet with the venerable mother superior,3 the reverend confessor,4 and all the professed sisters because he had a public announcement to make. Reverend Mother set the time for 5:30 p.m. Narrator 2: On April 22 at 4:45 p.m., the secretary came to inspect the room prepared for the meeting and was taken to the chapter room that had been arranged simply for the occasion. The secretary found it too gloomy and said that we had such beautiful rooms. Why could we not have chosen another? We responded that we had only one other room but it was much smaller. He could look at it, but it would no longer be heated and so he left it at that. At 5:45 p.m., Archbishop Karl August [von Reisach] came with Doctor [Friedrich] Windischmann, Vicar General. They were met at the entrance by the Reverend Confessor, Reverend Mother, and two sisters and then by all the professed sisters who were in the convent corridor. Narrator 1: Upon his arrival in the room, the archbishop began: Archbishop: “Recent events5 make it my duty in conscience, as your bishop, to direct my attention to your institute, which still does not have church approval.
    [Show full text]
  • Guidelines for Confirmation, Reception & Reaffirmation in The
    Guidelines for Confirmation, Reception & Reaffirmation in The Episcopal Diocese of Connecticut Easter 2005 Easter 2005 These Guidelines were developed in response to conversation at a Clergy Day in the fall of 2002 in which issues and questions regarding Confirmation were raised. A Confirmation Working Group / Task Force subsequently was formed and met over the following two years, engaging in conversations about the formational issues of Confirmation and how the Diocese of Connecticut could present materials that would be helpful to the diverse congregations in our diocese. The main question we raised was, “What is Confirmation in today’s Episcopal Church?” The committee studied historical perspectives of Confirmation as well as current practices in our diocese. Parishes were surveyed to learn how they specifically addressed Confirmation instruction. We explored the role of the bishop and deanery. We shared models that have mentors and mission aspects. Bishops Andrew Smith (Diocesan), James Curry and Wilfrido Ramos-Orench (Suffragans) engaged in a round table discussion with the Task Force. Themes quickly emerged: the importance of ‘mature decision’ and community, movement into mission and ministry, and intentional preparation instruction. Above all, we agreed that Confirmation should be a meaningful affirmation of one’s life in Jesus made in the public community – an adult response to one’s baptismal vows. We are particularly grateful to Sharon Pearson for her leadership and support of this project. Sharon generously offered us her master’s thesis as the starting place for our work. She had already done the research on the history of Confirmation and on child development. While everyone on the committee wrote parts of the Guidelines and Addenda, Sharon was the one who did all the pasting together, formatting, and entering of editorial changes, and for that the committee extends our profound thanks.
    [Show full text]
  • ATS Christian Hospitality and Pastoral Practices in a Multifaith Society
    PRACTICING GOD’S SHALOM AND CHRIST’S PEACE IN PASTORAL MINISTRY Bethany Theological Seminary Russell Haitch Summary Seven faculty members met, along with three Jewish and Muslim scholars who joined us via Skype, for consultation on how to educate students for pastoral ministry in multifaith settings. We had thirteen hours of face to face meetings and multiple email discussions. Two educational foci were the practice of prayer in hospital settings and the practice of receiving and extending hospitality during academic courses that take place in cross-cultural settings. Our theological focus was practicing “God’s shalom and Christ’s peace,” concepts that figure prominently in Bethany’s Anabaptist heritage and current mission statement. One distinctive feature of this consultation was the amount of time spent reading about, arguing over, and experimenting with “scriptural reasoning” (or SR), a term that refers to the activity of the Scriptural Reasoning Society, started in 1994. The practice of SR brings together Jewish, Christian, and Muslim participants for the purpose of reading sacred texts; participants “offer each other hospitality” to read one another’s sacred texts as they would their own.1 As a result of this ATS-funded project, six of the seven faculty participants decided to alter their teaching by revising course syllabi and by integrating new insights into Bethany’s ongoing curricular review. Introduction Bethany is the one seminary for the Church of the Brethren, an Anabaptist and Pietist denomination started in Germany in 1708. Though fairly small, largely rural and somewhat tribal, the Brethren have a history of serving in international and multifaith settings.
    [Show full text]
  • Hearing the Call of God: Toward a Theological Phenomenology of Vocation
    HEARING THE CALL OF GOD: TOWARD A THEOLOGICAL PHENOMENOLOGY OF VOCATION Submitted by Meredith Ann Secomb B.A. (Hons) B.Theol. M.A. (Psych) Theol.M. A thesis submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy National School of Theology Faculty of Theology and Philosophy Australian Catholic University Research Services Locked Bag 4115 Fitzroy Victoria 3065 Australia March 2010 ii Statement of Sources This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No parts of this thesis have been submitted towards the award of any other degree or diploma in any other tertiary institution. No other person’s work has been used without due acknowledgement in the main text of the thesis. Signed: _____________________ Date: _____________________ iii Abstract This study contributes to the development of a theological phenomenology of vocation. In so doing, it posits that the distressing condition of existential unrest can be a foundational motivation for the vocational search and argues that the discovery of one’s vocation, which necessarily entails an engagement with existential mystery, is served by attentiveness to what is termed the “pneumo-somatic” data of embodied consciousness. Hence, the study does not canvass the broad range of phenomena that would contribute to a comprehensive phenomenology of vocation. Rather, it seeks to highlight an aspect frequently overlooked in the vocational search, namely the value of attentiveness to one’s experience of the body in the context of prayerful engagement with the mystery of God.
    [Show full text]
  • World Interfaith Harmony Week Multifaith Clergy / Faith Leader
    World Interfaith Harmony Week MultiFaith Clergy / Faith Leader Breakfast, Toledo, OH Sponsored by the MultiFaith Council of NW Ohio, in conjunction with Compassion Games International and MLK 40 Days of Service Fifty-five guests attended the MultiFaith Clergy / Faith Leader Breakfast, in observance of World Interfaith Harmony Week that was held Wednesday, February 5, 2020, 8:30 – 10:30 am, at Christ Presbyterian Church, 4225 W Sylvania Ave, Toledo, OH 43623. Twenty-six volunteers catered a deluxe continental breakfast, with pastries, fruit, yogurt, granola, juice and water. A local coffee shop, Black Kite Coffee and Pies donated coffee and tea. The guests were from diverse faith traditions, including Baha’i, Buddhism (2 sanghas), Protestant Christianity (at least 5 denominations), Roman Catholic, Judaism, Islam (2 mosques), New Thought, Pagan, Sufi Universalism, Unitarian Universalism. The program started with the Love One Another challenge. Video Clergy, faith and community leaders had a good opportunity to mingle and chat with others, learn about MultiFaith Council activities, and to discuss collaborative solutions to their choice of three critical issues – what faith groups can do to alleviate 1. loneliness / isolation - This article by Nicolas Kristof is a very good commentary on the seriousness of the issue of loneliness; 2. climate change - https://citizensclimatelobby.org/; and 3. violence against faith communities - In 2018, 36 hate groups were tracked in Ohio. Table discussion was lively. The report outs were recorded here for future use by the Council. The event concluded with a sending forth by the Rev. Otis Gordon of Warren ANE Church and an optional tour of Christ Presyterian Church, led by the Associate Minister Rev.
    [Show full text]